English
Curing diseases: Excrement cures cold diseases, and urine cures leprosy. The common necessities are: to obtain a body adorned with bodhicitta, semen makes radiance clear, urine makes the voice pleasant, excrement makes power great, and urine makes life long. Accomplishing the five families: Bodhicitta is the white Vajrasattva, excrement is the golden Vairochana, feces are the blue Ratnasambhava, semen is the red Amitabha, and urine is the green Amoghasiddhi. Therefore, with the necessity of accomplishing these, the inner yogi should practice them regularly. The so-called ten branch vows are: these arise from not violating the five root vows, and they become a great aid to accomplishing the fruit of Buddhahood, therefore they are called branches. They are also explained in detail when explaining the roots. Then, practice through pure equality realization. As it is said that all dharmas are originally pure, like in the time of the three equalities and four assemblies, without exceeding that meaning, the yogi who understands those practices them directly, and there are two types: practicing with the desire to understand. For the yogi who has directly realized understanding, it is practicing without grasping at actions, it is the nature of understanding the scriptures. To practice with the desire for pure equality realization, first rely only on samadhi, then gradually combine it with the understanding of wisdom, and make view and practice equal. In short, the five afflictions are understood through the door of pure realization, and the five nectars are the vows that do not transgress practice. To show that it is difficult to transgress breaking the vows from the perspective of faults, it is said: the five vows of guarding and practicing. The so-called vows of guarding are the ten secrets of the vows of the mind of the guru and vajra brothers. The vows of practicing are: the three mantras and four mudras, the meditation and recitation of the yidam deity. Not transgressing acceptance and guarding, therefore it is a vow, the five are two of the body, three of the mind, and two of the vows of practicing. It is the root, otherwise the lineage will be lost. For example, just as all branches arise and gather from the root of a large tree, if the root is destroyed, it is like the branches being destroyed together, if the root is destroyed, one will fall into the Vajra Hell, the lineage of bodhi will be cut off, and like a Rudra, it will take a long time. The five twos that are not abandoned and not discarded are the branch vows that are difficult to transgress. What is not abandoned is
English
The five meats, not abandoning them are the five amṛtas. If these two sets of five do not possess the methods of practice mentioned earlier, since they are branches of the samaya, it will not harm the fact that one will never attain the fruit. Because it is much later than enlightenment, it is said to be difficult to transcend. On this, the teacher Sgegpa Dorje said, "Abandoning the five perverse poisons like a Śrāvaka will make one become like a Śrāvaka. Entering mantra and acting like a Śrāvaka is a mistake on the path, because one has not realized the expanse of the view of non-dual equality, so one falls from the view. Abandoning the true five poisons, abandoning the view will not accomplish one's own benefit, abandoning the conduct will not accomplish the benefit of others, because the view and conduct are not in harmony, so one will become without blessings. Abandoning the five samaya substances will make one become like a Kriya, because the view and conduct are not related, so one will not be included in this fruit vehicle at all. Therefore, it is said to be difficult to transcend." The samaya of equality with faults, in short, this very one samaya is also shown in this, namely, "Joining equally with equality." Equality is the outer five elements being equal to the five mothers, the inner five aggregates being equal to the five families, and the intermediate eight consciousness aggregates being equal to the five wisdoms. Those detailed distinctions have already been explained in the third chapter. That is the way things are or the way things abide for all dharmas. "Joining equally" means the way of realization, the yogi experiences the meaning of what is through profound scriptures and the oral instructions of the holy guru, becoming that very awareness, not following after the intellect of terms, realizing that there is no object and subject is joining. Such a meaning is called the samaya of equality, just as water does not go beyond wetness, the Buddhas of the three times also do not go beyond it, from the point of view of the samaya of complete realization, all dharmas also do not go beyond it, so it is the samaya of essence. The yogi also realizes it in that way, the absence of what is to be transcended and the transcender is the samaya of view, abiding in, meaning abiding in that state, realizing through view, abiding through familiarizing oneself with samādhi, then the fruit is, one will obtain the great perfection of equality, thus the intention of the equality of saṃsāra and nirvāṇa is completed, all dharmas are unmixed and completely perfect, all outer and inner dharmas are self-appearing all-good.
Chinese
以善良的自性圆满，因为没有发现应该断除的法，所以要修习的法也没有成立。因为获得轮涅无别的自性之大身，如果超越，就不是成佛。意思是如果超越了这个平等性的誓言，就是破戒的过失，因为不能脱离轮回，所以就不是佛。如果超越，就不能从那个行为本身找到另外的佛，因为如来也安住于不超越此自性的缘故。如果有人想要获得除了大自在之外，另外见到一个佛，那就是偏离了这个。显示与破戒相伴的过失是：根本破戒的懈怠者。意思是如果有人接受灌顶，具有誓言，修行已经成熟，也因为污秽的缘故，根本誓言破损，懈怠就是没有特意安住于誓言的意念。清净是所依的补特伽罗，密咒与声闻不同，即使誓言破损，如果再次如法地精勤祈请，就像修补破损的金银器皿一样，再次恢复破损。在此基础上，也像会来修行一样，因为功德大。如果不精勤于恢复，而放任懈怠，那么与破戒者，誓言者短暂的时间，哪怕一瞬间也不要相遇，更何况长时间的交谈。破戒的罪过说不完。意思是破誓言的罪过，今生来世不可思议的萨玛雅的安排，以及誓言的经典等，无论多少都要知道。在《意合经》中也说：一个不好的瑜伽母，会使所有聚集的瑜伽变得不好。还有口诀中也说：长绳猎人驱赶兽群，一滴腐烂的牛奶会使整个铜器里的鲜奶变得不好等等。根本破戒的过失是：如果根本誓言破损等等。根本是五种宣说的誓言，对金刚上师破戒而违背，或者对道友破戒而违背，或者将秘密誓言对非器宣说，断绝咒语和手印的传承而放任懈怠，那么就会耽误修行，如果舍弃本尊，那么一切修行都会颠倒。
English
Being perfect in the nature of goodness, since no dharma to be abandoned is found, the dharma to be practiced is also not established. Because one obtains the great body of the nature of non-duality of samsara and nirvana, if one transcends, one is not a Buddha. This means that if one transcends this very samaya of equality, it is the fault of breaking the precepts, and because one cannot escape from samsara, one is not a Buddha. If one transcends, one cannot find a separate Buddha from that very action, because the Tathagata also abides without transcending this nature. If someone wants to obtain a Buddha separately from the great self, it is deviating from this. Showing the fault of being associated with breaking the precepts is: The lazy one who breaks the root precepts. This means that if someone receives empowerment, has vows, and their practice has matured, but also because of defilement, the root vows are broken, laziness is the thought of not specifically abiding in the vows. Purity is the basis of the individual, the secret mantra is different from the Shravakas, even if the vows are broken, if one diligently prays again according to the scriptures, just like repairing a broken gold and silver vessel, the broken vows are restored again. On top of that, it is like coming to practice again, because the merit is great. If one does not diligently restore, but lets it go lazily, then with that precept-breaker, the vow-holder should not meet even for a short time, even for a moment, let alone talk for a long time. The faults of breaking the precepts cannot be fully expressed. This means that the faults of breaking the vows, the inconceivable arrangement of samaya in this life and the next, and the scriptures of the vows, etc., should be known no matter how much they are taught. In the Sutra of the Union of Intentions, it is also said: One bad yogini will make all the assembled yogas bad. Also in the oral instructions it is said: A long-roped hunter drives away herds of animals, one drop of rotten milk will make the whole copper vessel of fresh milk bad, and so on. The fault of breaking the root precepts is: If the root vows are broken, etc. The root is the vows of the five explanations, breaking the vows and contradicting the Vajra Master, or breaking the vows and contradicting the Dharma friends, or explaining the secret vows to non-vessels, cutting off the lineage of mantras and mudras and letting them go lazily, then the practice will be delayed, if the Yidam is abandoned, then all practices will be reversed.
Chinese
总的来说，如果根本誓言破损，那么修持就不会有任何成果。这个世界的所有修持都不会成功，反而会走向歧途。此外，所有不悦意的事物都会聚集，例如麻风、脓疮、眼疾、疖肿以及各种不悦意的疾病都会出现。庄稼会被霜雹等摧毁，血脉断绝等等，所有誓言破损带来的不悦意后果都会聚集。如果修持的誓言破损，即使对敌人施法也不会生效，反而会带来吉祥。即使对魔障施法也不会带来加持，反而会伤害自己。因为过失如此之大，忏悔非常重要。如果对上师和道友违犯誓言，就要供养财物和会供品等，并在违犯之处忏悔，使之清净。如果本尊的咒语和手印破损，就要通过三次大的修持来忏悔，并通过修持来弥补直到恢复力量。如果秘密心意破损，当心意誓言破损时，就要通过见地和禅定，在大智慧的境界中弥补。因为过失严重，所以要努力弥补。支分誓言破损的情况是：如果支分誓言破损，就不会有成果，并且会堕入恶趣。意思是，如果两个五支分（五种圆满和五种觉悟）破损，就是没有证悟正确的五毒，或者将错误的五毒作为对境而舍弃，或者没有通过见修行来受用五甘露而随意丢弃，那么无论修持什么都不会有成果，而且十支分誓言通常非常接近，如果破损，这些都不会存在，来世会堕入地狱等三恶趣。基于这个理由，誓言是伟大的金刚，是所有佛的自性。这表明了誓言的自性，根本和支分的誓言如上所述，因为它们与平等性、心之法性不可分割，所以是金刚。佛陀也难以超越，因为这是自性，因此其意义难以超越，所以是金刚。瑜伽士如果不超越，与佛陀结合就不会改变，所以是金刚。或者，因为过失严重，难以从三恶趣中解脱，所以是金刚。是所有法的自性，是瑜伽士修持的道路，是过去、现在、未来所有佛陀的本质。
English
In general, if the root vows are broken, practice will not bear fruit. All practices in this world will fail and go astray. Furthermore, all unpleasant things will gather, such as leprosy, sores, eye diseases, boils, and all kinds of undesirable illnesses. Crops will be destroyed by hail and frost, lineages will be cut off, and all the undesirable consequences of broken vows will accumulate. If the vows of practice are broken, even if you cast spells on enemies, they will not work; instead, they will bring auspiciousness. Even if you cast spells on obstacles, they will not bring blessings; instead, they will harm yourself. Because the faults are so great, confession is very important. If you violate vows against the guru and fellow practitioners, you must offer wealth and feast offerings, and confess in the place where you violated the vow, so that it may be purified. If the mantra and mudra of the yidam are broken, you must confess through three great practices, and make amends through practice until the power is restored. If the secret mind is broken, when the mind vow is broken, you must make amends through view and meditation, in the state of great wisdom. Because the fault is serious, you must strive to make amends. The situation of broken branch vows is: if the branch vows are broken, there will be no fruit, and you will fall into the lower realms. This means that if the two sets of five branches (the five perfections and five enlightenments) are broken, that is, if you have not realized the correct five poisons, or if you have abandoned the wrong five poisons as objects, or if you have not enjoyed the five nectars through view, practice, and conduct, and have discarded them casually, then whatever you practice will have no fruit, and the ten branch vows are usually very close, if they are broken, these will not exist, and in the next life you will fall into hell and other three lower realms. For this reason, vows are the great vajra, the nature of all Buddhas. This shows the nature of vows, the root and branch vows as mentioned above, because they are inseparable from equality, the nature of mind, therefore they are vajra. Buddhas are also difficult to transcend, because this is the nature, therefore its meaning is difficult to transcend, so it is vajra. If yogis do not transcend, combining with Buddhas will not change, so it is vajra. Or, because the fault is serious, it is difficult to be liberated from the three lower realms, so it is vajra. It is the nature of all dharmas, the path practiced by yogis, and the essence of all Buddhas of the past, present, and future.